Best Health Outcomes For Maori

A resource booklet prepared for the
Medical Council of New Zealand by Muri Ora Associates
Best health
outcomes for
Maori: Practice
implications
Acknowledgements
Best Health Outcomes of Mori: Practice Implications
This resource booklet has been prepared by Muri Ora Associates for the Medical Council of New Zealand.
The Council would like to formally acknowledge the contribution of Prof Mason Durie, Dr Paratene Ngata,
Dr James Te Whare all of whom reviewed the draft material, and the Muri Ora Associates team. To the many
other people who have contributed to this booklet, thank you.
Please check for updates to this document after December 2008.
Contents
INTRODUCTION
03
BACKGROUND EVIDENCE
04
Mori history and the Treaty of Waitangi
04
The Treaty of Waitangi and health
06
Mori health
06
Health inequalities
07
DIFFERENTIAL APPROACHES TO TREATMENT
08
CULTURAL COMPETENCE AND CLINICAL COMPETENCE
09
THE IMPACT OF CULTURE ON HEALTH

KEY MAORI CONCEPTS
10
11
PRINCIPLES OF CULTURALLY COMPETENT CARE FOR MAORI
14
Mori community involvement
14
Ethnicity data collection and use
15
The central place of effective communications
16
Guidance on Mori preferences
17
i.
Mori pronunciation and communication
17
ii.
Family/whnau support
19
iii. Initial contacts and protocols
19
iv. Examining patients
20
v.
21
Physical contact
vi. Body language
21
vii. Sharing information and consent
22
viii. Traditional medicine/Rongoa
22
ix. Karakia and use of cultural experts
23
x.
Special issues
23
1. Surgery
23
2. Anaesthesia
24
xi.
3. Mental health
24
4. Pain
25
5. Hospitals
25
6. Mate Mori
25
Death and dying
26
xii. Autopsies
28
CASE STUDIES
30
SUMMARY
39
GLOSSARY of Maori words

REFERENCES
40
42
Best health outcomes for Mori: Practice implications
Introduction
This resource booklet is designed to assist branch advisory

bodies and doctors in meeting cultural competence
requirements of the Health Practitioners Competence
Assurance Act 2003 (HPCAA), and to address the health
inequalities affecting Mori. The booklet will complement the
Medical Council of New Zealand (the Council)s Statement
on best practices when providing care to Mori patients and
their whnau, and Statement on cultural competence.
The goal of this booklet is to help doctors to achieve greater
awareness of the cultural diversity and the place of Mori
in New Zealand, and to assist in incorporating cultural
competence for Mori into continuing education activities,
recertification and practice activities such as medical audits.
The material provides both general guidance on Mori
cultural preferences and specific examples around key
issues. It is hoped that Mori specific cultural competencies
will be developed in a framework of self-awareness so
that doctors will be able to recognise their own values and
attitudes, as well as the impact of these on their practices.
Since its signing in 1840, the Treaty of Waitangi has come to
be considered a statement of the individual and collective
rights of Mori, the Crowns responsibility to Mori, and a
charter for New Zealand as a whole.1 The Treaty guarantees
Mori equal access to national resources, and can be seen
to require the government to ensure that Mori have at
least the same level of health as non-Mori (although this

is demonstrably not the case).1 The Treaty thus represents
New Zealands long-standing, but as yet unrealised, goal to
optimise Mori health, as well as the national commitment to
the well-being of Mori people.*
The description of Mori culture in this booklet is necessarily
generalised, and Mori patients, like those of all other
populations, will have their own individual preferences and
beliefs. Just as not every male patient likes to chat about
sports during his examination and not every female patient
worries about her weight, not every Mori patient will expect
to say a blessing (karakia) before a medical procedure.
It is up to the provider to learn the preferences of each
patient, Mori or non-Mori, and to strive to put them at
ease, in order to create and sustain a respectful, trusting
therapeuticrelationship.
The best way for a doctor to learn about Mori is by
establishing relations with the following groups in their
locality: iwi, Mori health care professionals, marae komiti,
and other Mori organisations in their local areas. This
booklet provides background information to make you more
comfortable in broaching issues with these groups and
individual patients, but no document can take the place of
direct person-to-person contact as the best way to learn
anothers culture.
*See Ministry of Health Implementing the New Zealand Health Strategy (Ministry of Health 2003), for
further information on Acknowledging the Special Relationship between Mori and the Crown under the
Treaty of Waitangi.
Background evidence
Mori history and

the Treaty of Waitangi
According to traditional stories, Mori arrived in Aotearoa
New Zealand from Hawaiki, and were well established by
the fourteenth century. Mori adapted their east Polynesia
cultural traditions to the land over at least 500 years before
contact with European explorers.
After Captain Cooks exploration of New Zealand in the late
eighteenth century, an increasing number of settlers came
to NewZealand. In 1833, the British Government appointed
James Busby as British Resident to protect British trading
interests and counter the increasing lawlessness amongst
traders and settlers. Despite Busbys presence, problems,
including the number of dubious land sales, increased but
the foreign population still continued to grow. By 1839, there
were an estimated 2,000 Pkeh and 150,000 Mori living in
New Zealand. In 1840, the British Government sent Captain
William Hobson there as Lieutenant-Governor, with the
express mission to sign a treaty with the native Mori chiefs.
Hobson arrived with instructions from Lord Normanby from
the Colonial Office to acquire sovereignty over New Zealand.
His instructions included the recognition of New Zealand as
a sovereign and independent state and went on in an almost
apologetic way about the necessity of British intervention.
The Crown could make no claim on New Zealand without
Mori agreement because Britain had earlier recognised
Mori rights in a document signed in 1835 by 52 Mori
chiefs at the instigation of James Busby. This document,
the Declaration of Independence, established the country
as an independent state and stated that all sovereign power

and authority would reside in the hereditary chiefs and tribal
leaders who asked Britains King William IV to protect their
nation from all attempts upon itsindependence.
Throughout this time New Zealand was still firmly under
tribal control. The cultural framework of New Zealand in
1840 was still essentially Polynesian, and all European
residents absorbed Mori values to some extent. Some
Europeans were incorporated, however loosely, into a tribal
structure, and the basic social divisions were tribal, not the
European divisions of race, class or sect.2 During this period,
many Mori prospered: in 1857 the Bay of Plenty, Taupo
and Rotorua Mori about 8,000 people had upwards
of 3,000 acres of land in wheat, 300 acres in potatoes,
nearly 2,000 acres in maize, and upwards of 1,000 acres of
kumara. They owned nearly 100 horses, 200 head of cattle,
5,000 pigs, 4 water-power mills, and 96ploughs, as well as
43 coastal vessels averaging nearly 20tonnes each.3 There
was also a strong desire by Mori to gain the literacy skills
of the Europeans. Mori tribes encouraged missionaries to
settle in their areas to acquire these skills. This not only gave
them increased standing with other tribes, but opened up
further trade with otherEuropeans.
A treaty was drawn up and, after a single day of debate,
signed on February 6, 1840, at Waitangi in the Bay of
Islands. Forty-three Northland chiefs signed the Treaty of
Waitangi on that day, and over the next eight months, the
Treaty was signed at more than 40 other locations. A total
of 532 Mori chiefs signed, including some women, but
many important chiefs refused to sign the Treaty, including

Te Wherowhero of Waikato, Taraia of Thames, Tupaea of
Tauranga, Te Arawa of Rotorua and Te Heu Heu of Taupo.
The Treaty was translated into Mori by Henry Williams, an
English missionary, prior to being debated at Waitangi. Both
versions of the Treaty contain three Articles but the Mori
translation differs significantly from the English version,
resulting in two documents with words of different meaning
and interpretation.
The first Article covers sovereignty. The English version
states that Mori give up their sovereignty to the British
Crown, describing it as a complete transference of power to
the Crown. By contrast, the Mori version implies a sharing
of power and uses the word kawanatanga, an improvised
word which did not mean a transfer of authority from Mori
to British hands, but implied the setting up of a government
by the British. The nearest Mori equivalent to the English
term would have been mana or rangatiratanga.
The second Article, mainly about the protection of property
rights, also concerns tino rangatiratanga or chieftainship.
The Mori version promises much broader rights for Mori in
regard to possession of their existing properties. The English
version specifically gives Mori control over their lands,
forests, fisheries and other properties, but the Mori version
implies possession and protection of cultural and social
items such as language and villages. Explanations given
at the Treaty signings support the conclusion that though
the Mori expected the Treaty to initiate a new relationship
with the British, it would be one in which Mori and Pkeh

would share authority. Mori were encouraged to believe
that their rangatiratanga would be enhanced, not eroded,
with the Queen or her representative having the power of
governorship alongside their sovereignty as chiefs. Mori
control over tribal matters would remain unchallenged.4
The third Article promises Mori the same citizenship rights
as all British subjects.
Both versions of the Treaty of Waitangi are legitimate as
both versions are signed. There is no reason to assign
greater legitimacy to the Mori or the English version,
and so both treaties or both versions of the same treaty
may be considered New Zealands founding document.
However, despite the promises and protection offered in
the Treaty of Waitangi, the document was ignored in spirit
and disregarded materially for many years. Many of the
rights guaranteed to Mori were violated, and Mori lost
most of their land through the nineteenth and twentieth
centuries. The manner in which the land was lost was often
questionable, and led to considerable protest from Mori
over the years. Unfortunately, the protests fell on largely deaf
ears until the establishment of the Waitangi Tribunal in 1975.
After the Treaty was signed, the non-Mori population of
New Zealand continued to grow due to immigration from
Great Britain, Germany, Scandinavia, Asia and southern
Europe. With this influx, and as the Treatys provisions were
increasingly ignored, the Mori population fell dramatically
due to war, loss of land, and introduced diseases. In 1896,
the Mori population reached its lowest point, estimated at

42,000.5 During the twentieth century, the Mori population
has recovered and at over half a million is now larger than
ever before. However, social and economic disparities
continue to exist.
Participation (involving Mori at all levels of the planning

and delivery of healthcare services), and Protection
(working to ensure that Mori have at least the same level
of health as non-Mori, and safeguarding Mori cultural
concepts, values, and practices.).1
In 1975, the New Zealand Government established the

Waitangi Tribunal to rectify past breaches of the Treaty
by the Crown (claims cannot be made against private
organisations or individuals). The Tribunal considers both
English and Mori versions of the Treaty when making
decisions. If there is any ambiguity, the Tribunal is required
to blend the texts, but in any case is also instructed to
have regard for the principles of the Treaty rather than
the precise words. In this way, some of the difficulties of
conflicting texts (English and Mori) can be avoided. Since
its establishment, the Waitangi Tribunal has ruled on a
number of claims brought by Mori, mainly by iwi (tribes).
In many cases, compensation has been granted, often in
the form of financial recompense, and vested in the tribe for
economic development.
The Treaty of Waitangi can be applied to Mori health in

numerous ways. First, the Treaty should have ensured that
Mori retained their land, forests and fisheries. Addressing
land rights, loss of language and social disruption,
compensation can help to alleviate some of the wider
factors that impact on health. Further, in the Mori version,
the Treaty ensures that taonga, or precious possessions,
would be protected and retained. In this context, health
is sometimes considered a taonga. In addition, the
NewZealand Public Health and Disability Act 2000
recognises the Treaty of Waitangi, by requiring district
health boards to address Mori health and reduce health
disparities by improving the health outcomes of Mori and
other population groups.
The Treaty of Waitangi and health

In its New Zealand Health Strategy, New Zealand Disability
Strategy and Mori Health Strategy, the Royal Commission
on Social Policy has identified three principles derived from
the Treaty and relevant to Mori health.1 The principles are
Partnership (working with Mori communities at all levels
to develop strategies for the communitys health care),
Mori health
Mori make up 14.7 percent of the New Zealand population
(as at 2001), with every local authority area in the nation
having a Mori population of at least 4.5 percent,6 yet
Mori have the poorest health of any New Zealand group.
This places enormous costs on society both in terms of
avoidable human suffering and financial expenses of lost
work days and increased healthcare expenditures.
Mori have a higher mortality rate than non-Mori,7,8 as well

as higher rates of illness.6,7,9-12 For example, excess cancer
deaths among Mori account for two thirds of the excess
male cancer deaths and one quarter of the excess female
cancer deaths in New Zealand, compared to Australia.13
Mori infants die more frequently from SIDS and low birth
weight than non-Mori children.14 Mori women have rates
of breast, cervical, and lung cancer that are several times
those of non-Mori women.14
These lower standards of health do not only lead to
suboptimal outcomes for individual Mori. One Moris
negative experience may be shared with their whnau,
influencing the entire communitys perceptions and future
behaviour.15-17 Negative experiences can also reinforce
stereotypes within the practitioner community if a provider
does not understand a Mori patients dissatisfaction and
thus cannot prevent similar experiences with other patients.18
There is a higher incidence of obesity in the Mori

community (27 percent vs 16 percent), which contributes
to the higher incidence of diabetes (8 percent vs 3 percent,
and the younger age at diagnosis (43 years vs 55years).14
This is compounded by lower rates of diagnosis and lesser
access to effective treatment.24 Avoidable death rates are
almost double for Mori than for other NewZealanders,
and Mori die, on average, eightten years earlier.26,27
In summary, Mori are sicker, for longer periods, but
have less access to care and die earlier than Pkeh.
These disparities in overall Mori health persist even when
confounding factors such as poverty, education and location
are eliminated, demonstrating that culture is an independent
determinant of health status.21, 28
Health inequalities
Mori have less access to medical care and rehabilitation
services, and lower injury claim rates when compared
with non-Mori.19-23 Even though Mori turn up for GP
appointments at the same rate as non-Mori, they obtain
fewer diagnostic tests, less effective treatment plans,21,24
and are referred for secondary or tertiary procedures at
significantly lower rates than non-Mori patients.25
Differential approaches
to treatment
Studies have consistently demonstrated that some doctors

treat Mori differently from non-Mori. Examples of this
include the findings of the 200102 National Primary Medical
Care Survey (NatMedCa). Of those patients diagnosed with
chronic obstructive pulmonary disease (COPD), 71 percent
of non-Mori patients were given a prescription compared
to only 62.6 percent of Mori.24 Another example is Arrolls
findings that only 2 percent of Mori diagnosed with clinical
depression were offered pharmaceutical intervention,
compared with 45 percent of non-Mori patients with the
same diagnosis.29 Gribben also documented that Mori
patients received fewer prescriptions and lab tests,25 and
Crengle et al observed that doctors spent 17 percent less
time (2 minutes out of a 12 minute consultation) interviewing
Mori than non-Mori patients.24 Johnstone and Reads
study demonstrated that some New Zealand practitioners
hold completely unfounded beliefs about Mori, such as
the idea that Mori are genetically more prone to psychosis
and other serious mental illnesses.30 McCreanor and
Nairn reported similar unfounded beliefs in interviews with
non-Mori GPs.31 The study documented high levels of
frustration among GPs due to their perceptions of Mori

non-compliance and attempts to provide appropriate care
through longer consultations with Mori patients. This is,
however, at odds with the NatMedCa study, which collected
data directly from GPs and found that Mori received
significantly shorter consultations than Pkeh.32
Analysis of the National Minimum Database over the
period 199099 by Tukuitonga33 suggests bias against
Mori receiving cardiac revascularisation procedures even
though the clinical need is much greater. Similar evidence
of bias is available for outcomes following stroke,22 obstetric
intervention,34 heart failure,10 and asthma.11
Cultural (mis)understanding and unconscious bias thus
contribute to the state of Mori health. It is expected that
improved integration of cultural and clinical competence
should lead to better outcomes through improvements in
communication, acceptability of treatment, adherence to
treatment plans,6,35-37 and through measurements of doctor
performance in delivery of services to Mori.
Cultural competence
and clinical competence
Familiarity with patients cultural heritage has been shown to

be associated with improved patient care,18 thus rendering
cultural competence essential for high quality healthcare.38
As a result, these aspects are now recognised as needing
to be included in continuing education for healthcare
professionals. The HPCAA requires all registration
bodies, including the Council, to establish standards of
clinical and cultural competence. In a series of articles in
2004, StGeorge described how to establish and assess
standards of competence in the healthcare setting,39-44 and
many of these ideas are being incorporated into current
recertification requirements. Branch advisory bodies such as
the Australasian Faculty of Public Health Medicine (AFPHM)
and the Royal New Zealand College of General Practitioners
(RNZCGP) have begun to address the need for assessments
of cultural competence alongside assessments of clinical
competence within their recertification requirements.
The impact of
culture onhealth
Providers should be aware of the specific cultural

preferences of their patients, because as described above
culture plays an important role in health. In the specific
case of Mori patients, key issues need to be addressed so
that the patient can achieve the best possible outcomes.
These include:
Acknowledging (and incorporating) the role of the
broader whnau and other environmental factors in the
patientscare
Awareness of Mori belief systems, including views on
individual mana, death and dying, reliance upon the
family, prayer (karakia), and traditional healing practices
and providers (tohunga), practices of tapu/noa, and
communication styles
Awareness of Mori lifestyles, including diet, non-work
roles, and leisure time activities
Learning about existing support mechanisms, such as
kaiatawhai, whnau, kaumtua, Mori practitioners, and
other specialist service providers
In the Mori world view, there is a fundamental belief
that understanding and being connected to the past
are important for both the present and the future. This
is demonstrated by the importance placed on tpuna
(ancestors) and whakapapa (genealogical connections
over many generations). In addition, the importance of
a healthy environment, which impacts both community
and individuals, is incorporated into the world view of
manyMori.
10 Best health outcomes for Mori: Practice implications
Mori values are often expressed as tikanga, which can also

be thought of as a set of rules for living, which both support
Mori social systems and reflect Mori knowledge and
traditions. Specific concepts that doctors may come into
contact with are:
Tapu and noa the concepts of risk and safety
Mana which relates to the importance of respecting
individuals and their right to dignity
Wairua the spiritual force that exists within people
Whnaungatanga dealing with how important
interpersonal relationships are to well-being
The principles of working with Mori patients and their
whnau are easily generalisable to working with people from
all cultures.45 Doctors who recognise that Mori patients
give a unique opportunity to learn about a diversity of Mori
cultural values can translate this understanding to working
with all patients and their families.45
Key Maori concepts
The whnau is the basic unit of organisation of Mori

society, with individualism being less of a focus and
therefore less celebrated than in Pkeh society. For many
Mori, ones role is defined by the whnau so that your
contribution to your family defines who you are. Whnau
conveys a sense of responsibility, an interconnectedness,
a system of interrelated obligations, responsibilities and
benefits. Whnau members will feel strongly that they share
in the achievements of their kin, and the whnau may even
make decisions for a member, usually in consultation with
the person concerned.
Mori are accustomed to making genealogical connections,
and formal expressions of this connectedness are expected
to be displayed at formal occasions, such as during a
powhiri when they are used to make the genealogical
connections between visitors (manuhiri) and the local
people. Keep this in mind when meeting a Mori patient
for the first time; sharing a bit of your own background and
allowing them to do the same may make it much easier to
establish a rapport.
A commonly held notion among non-Mori is that Mori
women are of lower status than Mori men. In traditional
Mori society, women held as much mana or authority as
any male counterpart. This is in contrast to the traditional
English concept where women were considered chattels
of a male owner. The role and status of Mori women
stems back to the Mori world view, Mori cosmology and
essential tikanga notions, especially that of maintaining
balance. Creation stories such as Papatuanuku (Earth
Mother), Hineahuone (first human formed from the earth

a female) and Hinenuitepo (Goddess of Death) highlight
the importance and power of women. Another example of
equal status among Mori men and women may be found
in te reo Mori (the Mori language). Te reo Mori is gender
neutral; for example there are no Mori equivalents for he
or she. Also, words are used to refer to both parts of a
female and other important things in society; for example
whenua means both placenta and land. Many whare
(buildings), hap and iwi throughout Aotearoa New Zealand
are named after prominent female ancestors. When dealing
with Mori patients and their whnau, it is important not to
assume that the male is head-figure. In Mori society one
of the overarching principles is that of balance. Remember
that men and women play complementary rather than
opposingroles.
Other key concepts in Mori culture are tapu and noa.
Tapu is most often described as a state of sacredness,
but it also has the more general meaning of being special
or restricted. Noa is the complementary state, the absence
of tapu. It carries the meaning of being normal or ordinary
or safe. The entire Mori world is divided into tapu and
noa. For example, anything to do with death is tapu, while
anything related to cooked food is noa.
Most objects or situations that are tapu indicate a probable
risk to health. Communities learned to be cautious about
tapu agents or places, and often a state of tapu was
rendered noa after the risk had passed. A good example is
the tapu that women have immediately after childbirth a
Best health outcomes for Mori: Practice implications 11
way of reducing the risk of infection; or the tapu nature of a

pataka (a storehouse for food) a way of ensuring that food
supplies will be protected and nutritional standards therefore
maintained during winter. The application of tapu to parts
of the body such as the head was also a warning to avoid
unnecessary injury to the particular region or organ. Treating
nesting birds as tapu was a way of increasing the potential
number of birds for food, rather than risking the loss of a
whole brood.
Many Mori feel that keeping tapu items separate from
noa items is very important and find it distressing when
the division is not observed. For example, in the case of a
patients death the whnau will likely wish to spend time in
the room with their loved one. The presence of the dead
body (tppaku) makes the room tapu, and therefore
food cannot be brought in. It is easy to imagine how a
well-intentioned member of the hospital staff might bring tea
into the room, thinking the family would prefer a cup of tea
in private. Unfortunately, this would create a violation of the
tapu/noa separation and be seen asoffensive.
As described by Dr Mason Durie:
The degree of comfort individuals feel with seeking health

services impacts on their use of services and, in turn, health
outcomes The delivery of care in a culturally appropriate
manner is an important element in determining both the
willingness of people to access services and the success of
any treatment or care thendelivered. 46
Identifying issues and behaviours that will make Mori

patients more comfortable in the healthcare setting
will result in a mutually beneficial situation, where both
patient and practitioner satisfaction increase and clinical
outcomesimprove.31,37,47-49
Mori culture emphasises familial and community ties.
Its world view acknowledges the wisdom of the past as
well as its connections to the present, through historic
places, ancestors, community ties, and the physical world.6
Keeping this in mind may assist non-Mori practitioners in
understanding Mori patients behaviours, such as bringing
family members to medical visits and consulting with
them before approving treatment, preferring face-to-face
interactions with their practitioners, and expecting that first
meetings (with any and all members of the medical team)
will be handled formally and at an unhurried pace until a
relationship is established.
Some areas where cultural differences may arise with a
Mori patient include: establishing (and maintaining) a
therapeutic relationship, interpreting (and sending) nonverbal signals, expressing agreement and disagreement,
communicating medical information, allowing (and including)
family members in medical settings, and praying. Although
some or all of these areas may be important to an individual
patient, you must remember that, like all other ethnic groups,
Mori demonstrate great diversity within their community.6
However, in common with other New Zealanders, Mori
patients are generally happy to educate a provider who
demonstrates concern and respect for their wishes by
asking about areas that may be unfamiliar or confusing.
Taking a position of humble curiosity when working

with Mori patients and their whnau enables us to get
patients to teach us about their cultural realities, about their
cultural understanding and explanatory models for what is
happening. This is a very useful position to take and allows
us to empathically engage in order to develop a plan with
the whnau that is actually going to have a high degree
ofsuccess. 45
The most effective and enjoyable way for providers to
understand the communities they serve is by establishing
relationships with local Mori, including Mori health
professionals in their area. Attending hui, sports activities,
and community events at local marae will further strengthen
the doctor-patient relationship, especially for communitybased doctors.
Principles of
culturally competent
care for Maori
Mori views on health take a holistic approach and embrace
four cornerstones of health:50

te taha wairua (the spiritual dimension)

te taha hinengaro (the mental dimension)
te taha tinana (the physical dimension)
te taha whnau (the family dimension).
For Mori with traditional views, the wairua or spiritual

well-being is not only key to ones identity but also provides
the link with ones whnau, thus connecting the individual
with the larger community that provides sustenance,
support and safety.51 The mental (hinengaro) and physical
(tinana) health are inextricably linked with the wairua and
the other elements of a healthy life, including the physical
environment. The relationship between Mori and the
environment (te ao troa) is one of stewardship (tiakitanga).51
The environment is the continuous flow of life and
constitutes an essential element in the identity and integrity
of the people.51 As the Royal Commission on Social Policy
wrote in 1988, without the natural environment, the people
cease to exist as Mori.51
Because of this holistic, integrated approach to health,
beliefs about the nature of disease and treatment priorities
for health may differ at times between Mori patients
and non-Mori health providers; the Western approach
emphasising personal dysfunction and socio-economic
inequalities, and Mori concerns moving to wider cultural
factors affecting the community as a whole.50,52 The key to
health promotion, ie assisting the patient to achieve their
best possible state of health, is to understand their concerns

and to work with them, within their cultural framework, to
obtain the best outcome.
Mori community involvement

Whnau means family, sometimes in the direct and
circumscribed sense of parents and children, but more
often in the sense of a wider kinship group who share a
common ancestor. The whnau is the basic unit around
which Mori society is organised, and the welfare of one
member is of concern to all.
The extent to which a particular Mori patient will belong
to a more traditional whnau structure may depend on
geography, life experience, proximity to other families and
kin, and maintaining active lines of communication often
between countries. Keep in mind that Mori culture is
dynamic; migration, mobility, changes in birth rates and
reproductive patterns are influencing Mori family structure.
Nevertheless, many modern urban Mori families will
embrace the elements of connectedness, duty, obligation
and benefit within their daily lives. Dysfunctional Mori
families, who are affected by drugs, alcohol, violence and/or
sexual abuse, may have these problems compounded by
the complex interconnections, obligations, and intricacies of
wide family bonds. That is, the problems may be multiplied
through generations and across family groups, and therefore
interventions to address these issues need to take place at
the level of that wider whnau to be effective, sustainable
and acceptable.
As a result of this interconnectedness, it is common for

Mori patients to bring family or whnau members with
them to appointments, and they may need to consult with
them before accepting any treatment recommendations.
Some Mori may feel more comfortable if a member of
the whnau speaks on their behalf. Sometimes this can
lead to a slightly longer interview so that the whnau can
consult before decisions are made, but you should realise
that in addition to providing greater comfort to the patient,
the presence of these other whnau members can lead to
improved care. For example, they can provide additional
background information during the medical history, help
the patient to understand your instructions, and assist the
patient in carrying out treatment.
Ethnicity data collection and use

Accurate and consistent collection of ethnicity data is
essential to providing the best clinical care. Without this
information ,and similar socio-demographic data such as
educational level, religious affiliation, lifestyle, marital status,
and dietary habits, providers will be unable to provide
individualised care that is, care based on the background
and cultural understanding that a patient brings to
the encounter.
In addition to the ability to tailor care to the patient once
ethnic information is known, such data collection can
also benefit the health system in general, as psychiatrist
Dr. Felicity Plunkett explains:
Mental Health Services need to assess how well all

population groups are served and with which disorders
Mori present, compared to non-Mori. In order to answer
these and other questions it is critical that clinical staff
collect ethnicity and diagnostic data accurately. However
the Public Health Consultancy of the Wellington School of
Medicine and Health Sciences in developing a Population
Needs Assessment for twelve of the provincial DHBs
noted considerable difficulties in needs assessment for
Mori due to ethnicity data not being accurately and
consistentlycollected. 53
Make it a standard part of your practice to ask every patient
what their ethnic background is; do not make assumptions
based upon skin colour or appearance. By asking the
question, you not only reveal your respect for the patients
individual heritage, but you also have an opening to discuss
their cultural preferences. Be sure to provide all patients with
an explanation of why, how and when the information will be
used, and reassure them that, like all medical information,
the information is treated as confidential. It is also critical that
you do not argue with or challenge the patients view of their
ethnic affiliation.
In earlier times a Mori was defined as someone who was
half-caste or more. That definition has been superseded by
two approaches. One is based on being descended from
a Mori, the other from identifying as a Mori. Be aware
that some patients may identify themselves as being multiethnic, while others who are descended from a Mori may
choose not to identify as Mori. However, if the questions
are asked in a consistent manner, with full explanations, and

the patient is given enough time to answer, it is unlikely that
anyone will find a question about ethnicity inappropriate or
offensive. Quite the reverse, you may find that your patients
welcome the opportunity to share with you how they see
their cultural heritage and their health interacting. For
example, if a patient were to say, Oh, my familys Italian
(or Tongan or Samoan or Mori), and food is such a
central part of family life, theres no way I will ever not be
overweight. Theres nothing I can do about it, you could
take the opportunity to offer nutritional advice that is still
culturally sensitive or propose an exercise regimen that
could counteract dietary indiscretions. See Cases One and
Five below for Mori examples of how knowing about a
patients culture can help you in improving their health.
The central place of effective

communications
The greatest value of cultural competence is to enhance
communication between you and your patient: to ensure
that the consultation is of value for both of you; that the
information needed is shared between you and the patient
(and perhaps their whnau); and that the desired outcome
(the best possible health for the patient) is achieved.
Be aware that many Mori have a natural desire to seek a
consensus to avoid disagreements about small matters.
They may defer to the authority of those in the practice team
who are, after all, experts in health care, but that does not
necessarily mean they agree with what you are saying. The
values of harmony and respect may be more important

than expressing disagreement. Unfortunately, this desire
for consensus in no way means that, once they are out of
your presence, they will proceed with the treatment plan,
and so it is very important to ensure that yes means We
have agreed upon this plan and I will do my part as we have
discussed, and not I totally disagree and have no intention
of doing what you have outlined, but I will not insult you by
saying so to your face.
Along these same lines, it is best not to take the silence of
Mori patients as agreement with what is happening. In fact,
silence by Mori may indicate complete disagreement with
what is being proposed. In some this is stoic acceptance
of treatment they perceive to be inappropriate, while
others may not want to challenge the authority of the
provider. A better approach is to check that patients have
understood by the use of open questions. For example,
you could say, I want to be sure that I have given you all the
information you need. Please tell me what you understand
will happen to you, from what I have said.
In addition, remember that each of us, regardless of
background, has a personal preference for receiving
information. You may need to deliver healthcare information
in a number of ways to be certain that the patient has a
sufficient understanding of the topic. This is a time when
whnau members may be helpful in assisting you to ensure
that sufficient information has been received by the patient,
and also in checking on understanding and disagreements.
The role of the patient is to receive treatment, while the role
of the whnau is to support the patient and negotiate with

authority (ie you).
That said, there are also several ways to ensure that, if
necessary, you can speak to the patient privately. For
example, you may need to ask a question about sexual
behaviour, drug use or another topic that the patient may
be uncomfortable or unwilling to discuss in front of family
members. In that case, it is entirely appropriate to say to the
whnau, There are a few questions that I would like to ask
the patient that deal with private topics. Would you mind
stepping out of the room for a few moments?. If you feel this
type of approach would be inappropriate, you can also wait
for a time when you are alone with the patient for another
reason and raise the question(s) at that point. For example,
most Mori will request privacy for a genital examination,
and that can give you the chance to raise any topics they
might be unable or embarrassed to discuss openly.
Guidance on Mori preferences
As a Mori woman psychiatrist in training there are times

when it has not been appropriate for me alone to engage
with whnau and it has been really important for me to
have a kaumtua working alongside me in order to make
the process adhere to issues of tikanga. There are times
when this is not possible though. Acknowledging that you
know the appropriate tikanga for a situation [even if you
cannot adhere to it] goes a long way to helping the family
feel more comfortable about what is going to happen in that
particularmeeting. 45
The following examples are provided to familiarise you with
typical issues that may be important to a Mori patient; they
are not meant to suggest that every Mori will feel the same
way about any or all of these. Always tailor your behaviour
to suit the needs and preferences of the individual, whether
Mori or Pkeh.
Mori pronunciation and communication
Always be guided by the individual patient and/or their

whnau when it comes to customary Mori practices, such
as pressing noses (hongi) or reciting a blessing (karakia)
at times of anxiety (such as before a medical procedure). If
you make assumptions based on broad stereotypes, you
are likely to end up embarrassing yourself and your patient,
and impairing the doctor-patient relationship, rather than
strengthening it.
Few Mori clients have access to Mori health providers,

and the doctor and patients different cultural backgrounds
can sometimes hamper communications. This difficulty can
be addressed by developing your understanding of Mori
language and communication. Mori language (te reo Mori)
is the basis of Mori culture and is considered a gift from
ancestors.51 It expresses the values and beliefs of the people
and serves as a focus for Mori identity.51 For this reason,
language and pronunciation are very important.
It is important to be aware of gender issues when working

with Mori whnau. As Dr Hinemoa Elder writes:
Learning how to pronounce Mori names correctly is

perhaps the single greatest way to show respect to your
Mori patients. In general, Mori place great emphasis

on the spoken word, with words often viewed as links
among the past, present and future. In particular, the
proper pronunciation of names is a sign of respect, and
mispronunciation of Mori names and words is jarring to
Mori ears.
If you are not sure about how to pronounce a Mori name it
is best to ask the Mori patient before attempting it, rather
than trying to pronounce it and then asking if you got it
right. Although some cultures might appreciate the fact that
you made the attempt, mispronunciation, no matter how
well-intentioned, will still be painful to many Mori ears. For
this reason, it is better to admit to the patient your difficulties
with Mori names and seek their assistance first, then, with
their coaching, you can attempt their name. Doing it in this
order shows you understand the importance of names in
Mori culture and demonstrates respect for the individual
and their heritage, as well as an interest in learning more,
something the patient will appreciate.
Like all patients, Mori wish to learn the name and role of
the people involved in their care. Make a point of introducing
yourself and any members of your staff to your patient and
their family, rather than assuming this is unnecessary or a
waste of time. Mori culture relies heavily on interpersonal
connections, and sharing names is obviously a necessary
first step for such a connection to be formed.
The Mori phrase kanohi kitea conveys the meaning of a
face which is seen, and this relates to the Mori preference
to speak to another in person. Written submissions are
not an effective method of consultation for many Mori,

and face-to-face dialogue is much more likely to result in
effective communication.51 If, despite this, you choose to use
written messages to convey information such as test results
or medication instructions, be aware that illiteracy rates are
disproportionately higher among Mori; you should thus
take particular care to ensure that your patients understand
their condition and your treatment plan, rather than simply
relying on printed instructions.
Mori traditionally value eloquence, and so you should not
expect a Just the facts, please presentation in response
to your questions. In addition, many Mori, in an attempt to
avoid discord, will be more polite than honest and often
will tell you what they think you want to hear, not what really
is the case.15 Pkeh in general are adept at voicing dissent.
Mori, by contrast, may express consent very strongly while,
as a form of courtesy, dissent is unspoken and will be taken
home for further thought and reflection, to be voiced at the
next meeting.15
Also be aware that Mori are less likely to challenge
treatment plans or ask questions than many non-Mori are,
but their silence does not necessarily imply understanding
or agreement on their part. This, coupled with the shyness
which is common to many patients before a medical person,
makes it imperative that you fully explain what you are doing
and why; what you believe is wrong with the patient; how
you recommend treating the condition; what medications
you are prescribing and why (along with how they should
be taken); and what results (both positive and negative) you
expect.15 Do not wait to be prompted for this; make it a

basic part of your discussions with the patient.
As you can see, you need to be active about soliciting
feedback from Mori patients, rather than forcing them
to raise any questions or concerns. You can do this in a
number of different ways: through indirect questioning,
via family or whnau members, or by using Mori health
workers or interpreters when available. It is important to be
sure that the answer you think you are getting is the one that
the patient really means!
Lastly, be careful of using medical jargon with patients.54
This not only refers to specialised terms, like myocardial
infarction instead of heart attack, cerebrovascular
accident instead of stroke or adenocarcinoma instead
of cancer, but also perhaps even more importantly
to ordinary words that take on specialised meaning in a
medical context. Examples of these would be complain,
deny, report, or claim. These words are particularly prone
to be misunderstood by a patient who upon overhearing a
nurse say to a doctor, Mrs Hepi is here, complaining of a
headache for the last two days may think that the nurse is
accusing Mrs Hepi of whingeing, not recognising that she is
using the word complain in its medical sense. Similarly, a
family may be offended if the doctor charts, Family denies
drug use on the part of the patient, because they assume
the term deny implies disbelief on the doctors part; if
she had believed them, she would simply have written,
Patient did not use drugs. In all of these cases, a simple
explanation will avoid or address hurt feelings.
Because Mori are often less likely than other patients to ask
questions or challenge a doctor whom they perceive to be
acting inappropriately, it is particularly important to present
yourself as open to questions, and to solicit feedback from
the patient and/or whnau regularly.
Family/whnau support
Community and whnau support are a key part of Mori
health. As mentioned above, the individual is defined in
terms of their relationship to the whnau, and the whnau
in turn has a responsibility to take care of its individual
members. For this reason, it is very important that the
medical team recognise that a Mori patient may wish for
whnau members to be involved in all aspects of their care
and decision making. This may take the form of nominating
a person to speak on their behalf and/or the behalf of the
whnau, consulting on all decisions, bringing food for the
patient, staying with the patient (including overnight), and
attending surgical procedures. It is particularly important
that visits by whnau members are permitted when a
patients death is expected and/or imminent.50 (See also
Death and Dying below.)
Initial contacts and protocols

In days gone by, it was considered rude to ask someones
name directly, because traditionally this implied that
the person was not of enough importance to be known
beforehand.15 Many still adhere to this convention. To
overcome this, you might ask for guidance on their names
pronunciation, enquire about their background (Where
are you from, then?), or try to establish a connection
(Isee you come from Rotorua; do you know the

Douglas family?).15 This helps to avoid any apparent (and
unintentional) discourtesy and shows that you recognise the
Mori tradition of identifying oneself through ones family
andconnections.
On initial meetings, some Mori will expect formal
introductions to take place, not unlike the powhiri, where
space and time between a community and a newly arrived
stranger are used to establish links and to begin cautiously
to understand each other.55
Taking time at the first meeting so that the patient (and
their whnau) can learn about the practice team will lead to
effective relationships. Members of the practice team should
introduce themselves when they first meet a Mori patient
and explain the role they have within the practice. This
includes the reception staff who, after establishing these
connections, could then explain after-hours arrangements,
the way to make an appointment, and how to make
payment of medical fees.
Remember that the proper pronunciation of names is very
important to your Mori patients, and they may expect
formal introductions to all those involved with their care.
They will be making an effort to learn your names, just as
you and your staff are learning theirs. A minor investment
of time on the initial meeting will pay off in a long-standing,
close relationship with not only the patient but their entire
whnau. After the first meeting, your Mori patient may still
prefer face-to-face communication, to be supplemented by
phone or mail contact.
Even after the initial visit establishes the relationship, expect

to spend a few minutes at the start of every appointment
catching up with your patient about their entire whnau.
In this way, you are acknowledging those relationships,
the importance they have to your patients life, and your
understanding of connections in Mori culture. You will be
re-establishing and building on your own connection, ie
the doctor-patient relationship, so that when you then move
to the clinical part of the consultation, you can be sure that
cultural barriers will not interfere with your care of the patient
and the patients acceptance of your clinical judgement.
Examining patients
While it is common courtesy in many cultures to ask
permission before touching or examining a person, it is
particularly important to do so with Mori. You will, of
course, have introduced yourself to the patient and any
whnau members present before this point, but you
should, prior to beginning any physical examination, explain
briefly what you will do, why you are doing it, and request
permission to proceed. Be aware that, depending upon
the examination, some whnau members may choose to
remain with the patient. You should ask the patient and
whnau what their preferences are, rather than automatically
asking family members to leave the room while you make
yourexamination.
You may notice that a Mori patient wears taonga (valuables/
heirlooms). If this is the case, only remove them if their
presence poses a safety hazard. Taping them in place is
generally considered preferable to removal. If they do pose
a risk, to the patient or the medical team, be sure to ask

permission from the patient and/or whnau before removing
them, and (if possible) allow them to be the ones to remove
the taonga and retain it for safekeeping.
Physical contact
In Mori culture, the head is the most sacred (tapu) part
of the body. For this reason, you must be careful to ask
consent before touching the head, and avoid touching
it casually. As part of the tapu/noa separation, it is also
important that anything that comes into contact with the
body (or bodily substances) should be kept separate from
food (or items associated with food, such as dishes or tea
towels). Because food is considered noa, you should never
pass food (such as a meal tray) over a persons head, which
is tapu. Doing so could be considered to strip the person
of all personal tapu. Different linens can be used to ensure
that items that touch the head are not mixed with those that
touch the rest of the body.50 For example, most non-Mori
patients will be comfortable moving a pillow from beneath
their head to under their leg (or vice versa), but Mori may
view this as a violation of tapu. For this reason, pillowcases
should be different colours, so that those used for the head
can be differentiated from those used for other parts of the
body.50 Similarly, different flannels should be used to wash
the head and the rest of the body.
Towels used on the body should never be used for food,
and freezers used for food (or medication) should not be
used for any other purpose.50
Body language
Body language can be different between Mori and
non-Mori. For example, although Mori have a preference
for face-to-face communications so that each party can
look upon the face of the other, this is not a request for
direct eye contact. Also be aware that you do not need to
prolong eye contact Mori often say that we listen with
our ears, not our eyes.
This is because for many Mori, looking your conversation
partner in the eye sends a signal of conflict or opposition.
Furthermore, if there are more than two participants,
sustained eye contact can exclude the ones not actually
speaking.15 By contrast, the Mori will look at a neutral spot
and thus be better able to focus on what the speaker is
saying and how he is saying it, rather than being influenced
by his appearance.15
Sustained eye contact can also be interpreted as a sign of
disrespect, especially when this involves gazing at authority
figures such as doctors and nurses in a medical practice or
hospital. It may be better to avoid prolonged eye contact with
Mori patients as that may make them uncomfortable, or feel
like they are being scrutinised or criticised orchallenged.
Keep in mind that although lack of eye contact could be
a sign of respect, it could also be due to anxiety, anger,
boredom, inattention, or fear, just as with any other patient.
You will need to draw upon other signals from the patient (or
their whnau) to decide which is the correct interpretation. If
you are unsure about this or any other non-verbal signal, ask.
Sharing information and consent

Since many Mori consider their individual health problem
as the problem of the whnau, they may feel threatened if
their family/whnau members are excluded from medical
interactions, consultations, decisions, or procedures. Be
sure to give patients the opportunity to tell you whom they
would like to have present and how much information they
would like you to share with the others. As with all things, be
guided by the individual patients preferences, rather than by
general notions about overall Mori (or non-Mori) culture.
With regard to informed consent, Mori are like all other
patients in needing as much information as possible, often
presented in several ways. In addition, however, they may
wish the information to be presented to their whnau, and to
have the opportunity to discuss the matter with the whnau
prior to giving consent. Remember that silence may not
indicate agreement, so when obtaining informed consent,
be sure to ask about the patients understanding and solicit
concerns with open-ended questions. It is in no-ones
best interest for a patient, Mori or otherwise, to go into a
procedure with a partial or inaccurate understanding of what
is likely to happen.
Traditional medicine/Rongoa
Some, especially older, Mori may consult a tohunga before,
after, or instead of, seeing a doctor.15 The tohunga is often an
older relative who looks after the well-being of the whnau and
will be very knowledgeable in human nature and psychology,
as well as having great expertise in tapu and noa laws.15
Those Mori who adhere to the belief that illness is the

result of wrongdoing or breaking of tapu may display
symptoms consistent with illnesses called mate Mori.15
It is therefore a good idea to ask your patients for their
feelings, views or ideas of causality about their illness.
Not only will this give you the opportunity to educate
them about their bodies (should that be appropriate),
but if a patient believes that mate Mori is involved,
you can also suggest that he visit a tohunga or minister.15
While the tohunga or minister addresses that aspect of
their condition, you can provide the help afforded by
Western medicine.
Some Mori may also choose to treat their illness
with rongoa, or Mori medicine produced from native
NewZealand plants and/or herbs. Refer to the Councils
Statement on complementary and alternative medicine56
for further direction. The key message is to know of any
alternative medicine your patient may be using, and to ask
where you are unsure.
As with any patients beliefs, do not ridicule or belittle Mori
traditions or concepts of health. Whether your patient
believes that their illness is due to mate Mori, clogged
arteries, misaligned chakras, or evil spirits, your role is
not to challenge their beliefs but to work with them in
order to help them be as healthy as possible. Of course, if
their beliefs are dangerous or make successful treatment
impossible, it is appropriate to share your concerns and
seek a compromise, but doing so in a respectful way is
much more likely to succeed than being argumentative,

condescending, or patronising. See Case One (page 30)
for an example of how you can effectively employ both
traditional and Western medicine on behalf of a patient.
Karakia and use of cultural experts

Wairua (the spirit) is intrinsically connected to health,
and many Mori regard karakia (blessings or prayer) as
an essential way of protecting and maintaining spiritual,
physical and mental health.50
Karakia should of course be interrupted if the patients
condition or the well-being of others is in jeopardy. If this
occurs, or if karakia are not possible due to extreme
circumstances, the situation should be explained to the
patient and whnau as soon as possible. If you are not
available for such a discussion (perhaps because you are
providing emergency care to the patient), then have a staff
member speak to the family on your behalf. It is better to
offer explanations multiple times rather than not enough.
Be aware that water may play a role in the karakia for the
purpose of spiritual cleansing.
Designated Mori staff (kaiatawhai) whose role is to support
the spiritual and/or cultural needs of Mori patients and
their whnau are employed in many institutions. Including
these knowledgeable people in your healthcare team is
an excellent way to prevent cultural misunderstandings
between yourself and your patient.
Dr Elder writes:
Working with cultural support workers is similar to

working with any kind of specialist. In this instance, they
provide knowledge, skills and wisdom which give the
best opportunity for setting up a safe and appropriate
context for people to express themselves so that we can
hear what is going on from their perspective. I have found
that often Mori patients and their whnau dont trust the
services we represent. Recognising this and having cultural
support at hand can go a long way to developing trust and
therefore hope. Our clinical goal of formulating an empathic
understanding of what is going on for a person and their
whnau makes this building of trust and engagement a
central platform where the work can occur. I have found time
and time again that whnau wont necessarily tell you what
is really going on unless you demonstrate an openness and
respect for their beliefs and values. 45
Special issues
1. Surgery
In general, Mori dislike body mutilation, and this can
affect how people regard the removal of diseased body
parts. For this reason, it is important that you give a
very clear explanation regarding surgical procedures,
including what will be done and why. In particular, when
body parts or tissue will be removed and/or examined,
be sure that Mori patients are consulted about the final
disposal of that material.50
In some cases, the whnau may need to discuss the

options before making a decision, and time should be
allowed for this to occur, unless (as in the case of an
urgent amputation) this could place the patient at risk.50
If the whnau request that the body parts, tissue or
substance be returned to them, this should be done
unless there is an overriding safety concern.50 In this
case, the concerns should be explained to the whnau
and patient, so that it is clear the decision was not an
arbitrary or unreasonable one. In every case, provide
explanations on handling and disposal of the material(s).
2. Anaesthesia
In common with most patients, Mori are concerned
that they will be accorded proper respect and dignity
while anaesthetised in the operating theatre. At the
same time, many Mori may also have spiritual concerns
about the status of the wairua during anaesthesia and
how the life source is being protected and preserved.
They may wish for whnau members to be present or
karakia to be said, in order to ensure that their spiritual
as well as physical welfare is being properly looked
after. Pre-operative discussions with the patient and
whnau should ascertain what concerns they may have
as well as how those concerns may best be addressed.
As always, frank, open conversations ahead of time
can, when sensitively handled, prevent many problems
fromdeveloping.
3. Mental health
Mental illness remains a serious health issue for Mori,
and the rate of psychotic illness among Mori has
been said to indicate a culture under siege.57 First
admissions to psychiatric institutions are higher for
Mori than Pkeh, with roughly 20 percent of all Mori
admissions related to drugs and alcohol.53 In addition,
more Mori are committed to hospital involuntarily,
under the Mental Health Assessment and Treatment
Act, which increases the likelihood that the patients will
consider the hospitalisation experience as punitive rather
thantherapeutic.53
The increase in diagnosed mental illness among Mori
holds for both genders. Mori women are at higher risk
of alcohol and drug abuse and of being admitted to a
psychiatric facility than non-Mori women, while Mori
men are more likely to be treated in a forensic care
setting, to be diagnosed with schizophrenia, and to
spend less than half the time in hospital for this
diagnosis than non-Mori.53
The psychiatric readmission rate for Mori is twice
that of European New Zealanders, and Mori are
diagnosed with schizophrenia at higher rates than
Pkeh.53 Worryingly, this may not reflect the true
rate of schizophrenia among Mori, as many of these
patients recovered rapidly and did not follow the
longer-term course of schizophrenia.53 This suggests
that lack of understanding about these Mori patients,
including ignorance of Mori culture, may cause

non-Mori clinicians to misdiagnose major psychoses
when the patients condition is in fact entirely different.
At present, due to patchy health service datagathering and confounding factors such as barriers
to presentation, it is not known whether the true
prevalence of mental illness in Mori is in fact higher
or lower than that of the rest of the population.53
4. Pain
Studies of pain behaviours across cultures emphasise
the need to be wary of cultural or ethnic stereotypes.
While there are general cultural differences, it is always
important to assess each person individually.
5. Hospitals
Many Mori are reluctant to be admitted to hospital, in
part because they consider them places where people
die.15 Since the (non-Mori) hospitals do not consider
death tapu, the hospital rooms and beds may not be
properly cleansed (by Mori standards), creating worry
or discomfort for Mori patients. In addition, Mori
are accustomed to being surrounded by friends and
relations, particularly when they are ill. Hospitals that
place restrictions on hours and number of visitors can
make the unpleasantness of a hospital stay even worse.
If limitations on visitors are necessary, be sure to explain
the rationale to the patient and their whnau, and work
with them to find the best possible compromise.
Hospital food is a problem for many patients, Mori and

non-Mori alike. If you work with the whnau to ensure
that usual foods are brought to the patient during their
stay, the hospital will be less foreign and uncomfortable.
If you do this, however, remember that there are
many important cultural practices that relate to the
consumption of food.15 It would be counter-productive
to have the whnau go to the trouble to bring food, only
to have it rendered inedible by inadvertent actions on
the part of hospital staff, such as its being brought into
contact with something considered tapu.
6. Mate Mori
Dr Durie describes mate Mori as follows:
Mate Mori refers essentially to a cause of ill health

or uncharacteristic behaviour which stems from an
infringement of tapu or the infliction of an indirect
punishment by an outsider. The prevalence of mate
Mori has never been recorded although there are
published accounts of isolated cases of the condition
and its management. It may take several forms, physical
and mental, and various illnesses not necessarily atypical
in presentation may be ascribed to it. Thus there is no
single clinical presentation and clinicians need to be alert
to the possibility that relatives may have considered the
possibility of mate Mori.
Most families will be reluctant to discuss mate Mori in
a hospital or clinic setting, fearing ridicule or pressure
to choose between psychiatric and Mori approaches.
In fact, one approach need not exclude the other;

cooperation between traditional Mori healers and
health professionals is now becoming acceptable to
both groups. Mate Mori does not mean there cannot
be a coexisting mental disorder. At best, the term
is a comment on perceived causes of abnormality
rather than on the symptoms or behaviour which
might emerge. Yet it remains a serious concept within
modern Mori society, and to many people, mate Mori
sounds more convincing than explanations that hinge
on a biochemical imbalance or a defect in cerebral
neurotransmission. 46
Death and dying

Death and dying are times of stress in any culture, and
every culture has certain rituals surrounding these times.
Some cultural ceremonies are more complex than others,
and most, when unfamiliar, can seem odd or intimidating.
For Mori, death and dying are deeply imbued with cultural
significance, and it is not uncommon even for Mori who
are otherwise relatively unobservant to follow very traditional
practices when they or loved ones are near death. The
communal nature of Mori society is particularly apparent
at these times of stress, with whnau members from all over
hurrying to visit and stay with the patient. A medical teams
ignorance of Mori practices could unintentionally make a
difficult time for the family infinitely harder, for example by
interfering with the familys need to see and speak to
the deceased.6
For this reason, it is particularly important for the family

to have familiar faces on whom they can rely. This is a
time when Mori families, like most others, may be very
dependent upon their GP for help in understanding their
medical environment. Even if the patients care is mostly in
the hands of specialists, do not forget that the GP is likely to
have the strongest relationship with the family, and for that
reason should continue to be involved in the patients care
and in the discussions with the whnau. Times like this will
make or break your relationship with the whnau, and your
continuing close involvement can do an enormous amount
to alleviate their anxiety and suffering. If you are familiar with
the familys cultural preferences, or are comfortable asking
about them, you can provide a much needed interface
between them and other, less informed medical staff. As
with all cultural practices, do not allow your unfamiliarity
or discomfort with talking about issues like dying, death,
handling of remains, or funeral practices prevent you
from helping your patient and their family; ask respectful
questions so that you can help the family work with the
hospital to make the experience as painless as possible,
under thecircumstances.
The Mori view of dying and death is quite different from
the non-Mori view, as is the Mori way of grieving for the
dead. In Mori culture, the past is considered in front of us
because we know about it, understand it, and our current
actions are based upon it, while the future cannot be seen
and is thus considered behind us.15 This is completely
opposite to the Western view of past behind and future
ahead.15 To a Mori, then, the dead are the basis of ones

very existence in the present and are an important part of
current life.15
When old people are near to death, Mori may delay
consultation until very late.15 This is not due to a lack of
caring or to a misunderstanding of the conditions severity,
but could be because the old person only wishes you to
confirm his belief that death is imminent. He may not be
seeking, expecting, or even hoping for a cure, so do not feel
that you must rush to undo the damage caused by the late
presentation. Be clear on what the patient and whnaus
wishes and expectations are. Keep in mind that whenever
possible, many whnau will prefer to take a terminally ill
patient home, rather than have him die in the hospital.
As might be expected, given the importance of the past and
ones ancestors in Mori culture, Mori mourning and funeral
rites (tangihanga) are important and complex. Whenever
possible, it is best to ask the whnau spokesperson
(or the patient) about their preferences. Mori staff or
knowledgeable community members may also be able
to help determine the familys preferences.
In nearly all Mori families, a death will be an occasion for
family, whnau and wider relations to gather together to
perform the appropriate farewell customs. The tangihanga
will be held over several days. It may take place at the
deceased persons home or a family members home,
but more commonly it is held on a marae.
Mori believe that when a person dies, his body (tppaku)
is not vacated immediately by his spirit (wairua).15 The wairua

is believed to wander at will, leaving and returning to the
body for three to five days. After this, the wairua walks the
path from Awanui (the southern point of Ninety-Mile Beach)
to the northern point of New Zealand, then dives off and
proceeds to the Underworld of Hine nui-te-po (the Goddess
of Death) and then to Hawaiki or Tawhiti, the ancestral home
of Mori.15
The tppaku will likely be attended at all times, and visitors
will talk to it, recalling his life, his good points and failings,
and helping the wairua gain strength for its upcoming
journey.15 This is the wairuas last days on earth, and the
funeral rituals are to provide an appropriate farewell to the
person and to instruct the wairua to depart.
For this reason, the whnau should be notified immediately
if they are not present when a patients death is imminent.
The family will want to be present with their relative and
remain with them after death occurs, so a private room
should be provided. The whnau may wish to wash and
dress the body themselves, so their preferences should
be determined and, wherever possible, honoured.50 Try to
allow the family adequate time to grieve before moving the
tppaku, but remember that food and drink must not be
taken into the room with it. Everyday linen cannot be used
to wrap the tppaku, and the whnau should be consulted
as to how the tppaku should be moved, as well as
whether they wish to accompany it.50 The body should be
transported feet first, and public areas should be avoided
wherever possible.50
Following the removal of the tppaku from the hospital

room, karakia will be performed, following which the room
can be physically cleaned.50
Because of the belief that the wairua wanders, a patients
whnau may be very upset if their loved ones body is kept
in hospital over a weekend, or any other extended period
of time, rather than being released to them. It means that
during the vital days of the wairuas wanderings, no one from
the whnau will be present to grieve for or protect the spirit,
and it also places an extra burden on family members who
have come to pay their respects at the funeral ceremonies
by increasing the length of their visit.15
During the tangihanga, the family will host all visitors to the
marae. This can be a huge undertaking in terms of both the
human and financial resources needed to complete these
obligations, so be aware of this when dealing with the family
of a seriously ill or dying patient. Some whnau members,
for example, may be thinking about or planning for the
tangihanga when they ask you about the patients prognosis
or when the body can be released. The more you can
understand what is going through their minds, the more
help you can be to them at this critical time.
In particular, anything that delays the tangihanga can create
very strong feelings of resentment within the whnau, and
it is therefore very important that you explain any necessary
delays and help the family work with the hospital to minimise
these delays as much as possible. As Dr Durie notes: The
doctors duty does not end when the patient has died,
but should continue until the body has been respectfully

returned to the bereaved family.17
After the tangihanga and burial, there will usually be a
substantial meal, a hakari. An official period of mourning
may be observed which could extend anywhere from three
months to twelve months. A headstone unveiling, the hura
kohatu, will often take place within three months to two
years after the tangihanga. As the doctor, you may be invited
to attend some of the ceremonies, but do not feel you must
wait for an invitation. You will usually be most welcome.
Remember the Mori concept of kanohi kitea, the face
which is seen. This concept is particularly important during
tangihanga, when extended family will travel long distances
so that they may be present at the tangi. In the same way,
your presence at the funeral will go far towards establishing
you with the whnau, as it will show that you understand the
importance of attending and letting your face be seen as a
member of the community and a friend of the deceased.
Autopsies
As with all groups, Mori expect a complete and accurate
explanation any time that a post-mortem is required,
whether it is a coronial or non-coronial procedure.
In addition, Mori may wish to be present during the
procedure, and the tppaku should be released to the
family as quickly as possible afterwards. The removal or
cutting of any hair from the tppaku should be avoided
whenever possible;50 if it is necessary, an explanation should
be made ahead of time to the whnau. Any tissue, body
parts or fluids taken during the autopsy should be handled

sensitively, with close consultation to determine the familys
preferences for return, retention or disposal.
Case studies
CASE ONE:
Smoking Can Be Bad for Your Health
Recognition of complementary world views
A 62 year old Mori man who works in a bank visited his
Pkeh GP because he didnt feel well. As the consultation
progressed, the doctor felt that it was not going too well,
so he shared these thoughts with the patient and asked if
there was something else bothering him. The patient sighed
and said yes. He said, I know whats wrong, doc. I know
why Im crook. I took tobacco to the urup and then had a
smoke. The GP told the Mori patient that he didnt know
what the significance of that was and asked if he could
explain. The patient revealed that the urup is tapu, while
cigarettes are noa, so he had committed a serious breach.
The doctor asked the patient if he knew what he had to
do about that. The Mori patient heaved another sigh and
explained that he had to see a priest.
Without deriding the patients belief system (No, no.
The tobacco has nothing to do with it youve got heart
failure caused by a decreased cardiac ejection fraction
secondary to hypertension and atherosclerosis.), the doctor
acknowledged that while the patient sought assistance
for the violation of tapu within the Mori culture, he could
prescribe medicines to help with the breathlessness.
The patients firmly held belief as to why he is unwell
(disease attribution) is rooted in his cultural world view:
hes unwell because hes breached tapu by taking tobacco
into urup and then smoking it. It is generally non-productive
30 Best health outcomes for Mori: Case studies
to argue disease attribution with a patient, as it is usually

perceived as a sign of disrespect to their belief system.
By contrast, if you can show respect for their beliefs while
simultaneously offering complementary assistance from
the world of Western, orthodox medicine, your suggestions
are much more likely to be adopted. In this case, the GP
was comfortable with his patients maintaining his disease
attribution and following the correct protocol for dealing
with that breach of tapu, but he simultaneously offered
supportive treatment for the breathlessness associated with
heart failure. The patient was comfortable with the idea of
seeking help from both Mori and Western cultures, and
accepted the GPs prescribed treatment.
CASE TWO:
She Never Showed Up!
Practice bad manners
A Mori woman named Miriama Te Kani went to the after
hours service after cutting her hand while preparing dinner.
After signing in, she and her husband waited patiently to be
seen. After several minutes, a nurse came out and called for
MrsTickanee. Mrs Te Kani did not recognise this as the
nurses attempt to pronounce her name and assumed she was
calling a different patient. The nurse called a few times more,
then summoned a different patient. This happened several
more times over the next 90 minutes.
The nurse became frustrated at the thought of a patient leaving
and expressed her frustration to her colleagues. It was a bad
cut too! I dont know why she would leave. I get so angry when
people dont take proper care of themselves. You wonder why
she bothered to come in the first place!
Meanwhile, Mr and Mrs Te Kani were getting increasingly upset
themselves. Mrs Te Kanis hand hurt, and both she and her
husband had seen many people who had arrived after her, and
who looked much healthier, being called back to be seen by
the doctor. She thought about going and asking why she hadnt
been seen, but finally decided it wasnt worth it. The TeKanis
left and drove 60 minutes to the public hospital where her
cousin worked. Mrs Te Kani was seen within 10 minutes.
Best health outcomes for Mori: Case studies 31
Case studies continued...
CASE THREE:
We Are Family
The whnau factor
A 47 year old Mori woman presented to her GP and was
diagnosed with diabetes. The GP, through her conversation
with the patient about ethnicity, realised that for this
woman, like many Mori, the whnau formed the basic unit
of her society, and thus it needed to be the basic unit for
medical intervention. The GP made sure that rather than
educating only the patient about the disease, she worked
with the family as well. It is unlikely that the patient would
change her diet unless her whnau was also brought
into the consultation, so the doctor sat down with several
members of the family and explained to everyone about
diabetes, the pancreas, insulin, glucose levels, finger prick
testing, pharmaceutical interventions, diet and exercise,
complications and preventing complications. Since the
patient was one of the familys main cooks, she would not
change her diet or have a refrigerator full of healthy salads
and diet food while cooking all night for the rest of her
family. It was also important for other family members,
such as her daughters-in-law who also did some cooking,
to understand how her diet needed tochange.
The GP also recognised that, with the incidence of diabetes
and obesity disproportionately high in the Mori population,
it was likely that other members of the whnau would
develop diabetes in the future. She knew that by educating
the entire community and encouraging healthy changes in

everyones diet and exercise habits, she had the opportunity
to prevent or delay those cases. Accordingly, when talking
about the importance of exercise in keeping diabetics
healthy, she led a discussion on whnau-based exercises
in which the entire community could participate regularly.
She also referred the patient (and her whnau) to a Mori
dietician who could use her knowledge of foods commonly
used in Mori cooking to help the patient substitute healthier,
but still culturally acceptable foods, for example, using
karengo (seaweed) in salads. The dietician also explained
portion sizes in appropriate ways and discussed how the
patient and other whnau cooks might handle hui and other
events where food will be provided.
Although this educational session took a bit longer than the
average consultation, the GP felt that it was an excellent
investment of time and energy. Over the next 12 months,
she was proven correct, as she found that not only was
her patients diabetes well controlled and her borderline
hypertension dramatically improved, but several other
members of the whnau also lost weight and adopted
exercise patterns because of their improved understanding
of diabetes as well as the different diet options now available
to them. Basing treatment decisions on the goal of having
the patient remain healthy and active in her role as mother
and grandmother to future generations allowed the GP, the
patient, and the whnau to achieve the best possibleresults.
CASE FOUR:
Everyone Benefits
Practice benefit of collecting ethnicity data
A GP was taken aside by his office manager who said,
You know, now that the practice has started asking all
our patients to identify their ethnic background, weve
discovered that our proportion of Mori patients is much
higher than we thought. But they use our services at much
lower rates than expected we should discuss this at our
next practice meeting.
CASE FIVE:
Who Knew?
Patient benefit of collecting ethnicity data
your personal information, we treat it as confidential. I use

this information to make sure that I am tailoring your care to
your individual needs. Would you be comfortable telling me
what your ethnic or cultural background is?
A GP in Invercargill has just finished examining his new

patient, a 26 year old woman in her first pregnancy. The
patient has been gaining more weight than expected and
is not feeling very well, but her GP has reassured her that
it is normal to feel different during pregnancy and that
she shouldnt worry, as she is otherwise healthy and there
is no reason to expect any complications. As the GP is
completing his documentation outside the exam room, his
nurse asks if he has any special instructions for the patient.
No, just the usual, Fiona, he replies cheerfully. She should
have no problems, a healthy young woman like that.
The patient smiles. Of course. I am Welsh, Mori and

German. Im glad you asked, because I would like to make
sure that my family can be with me during the delivery, and
Iknow my grandmother will want to have karakia.
Fiona looks a bit surprised. Really? I thought Mori women

were at higher risk for gestational diabetes, even with their
first babies.
Oh, yes. Whatever you think best.
The GP blinks. But that patient isnt Mori. Is she?

The nurse nods. We were in school together here, and I
remember her talking about her background. You know that
13 percent of the Invercargill population reported at least
some Mori heritage at census time.
The GP goes back into the room and reseats himself.
Im very sorry, but I forgot to ask a few of my basic
housekeeping questions. One of them has to do with
ethnicity. I ask this question of everyone, and like all of
Im certain we will be able to accommodate that. Ill make

sure that the hospital knows about your preferences, and
that our kaiatawhai is notified. Now, your Mori background
does put you at a higher risk of gestational diabetes, so
Id like to do one more laboratory test, just as a screening
precaution. Is that all right?
Fine. My nurse will get you the paperwork, but essentially

this is just to make sure that your body and the babys is
handling sugar properly and growing at the proper rate. Ill let
you know once we have the test results, and we can discuss
the findings. Would you like me to call you with the results, or
would you rather come in?
Oh, a phone call will be fine, but at my next check up, my
mother and some of my aunties will probably want to come.
Thats lovely. I look forward to meeting them. The GP
leaves the room, amends his chart, and writes himself a note
to order flowers for Fiona.
CASE SIX:
If Only He Had Asked Earlier
Build a relationship with the community
A non-Mori GP, who lived and worked in a coastal area
renowned for excellent rock fishing, had built a solid
relationship with the local Mori over many years of practice
as the sole GP. Many of his patients were Mori from the
local iwi, and he would attend their community cultural and
sporting events as often as he could. The tangata whenua
held him as a valued person in their community.
On a rare Sunday free of commitments, the GP decided
to head down to the beach with his son to go rock fishing.
They got to the beach with all their equipment to find
that the track to the fishing spot had been barricaded.
Scrawled signs posted nearby stated: Fishing Prohibited
and RHUI. The GP, unwilling to cause a fuss, decided to
head home with his son. On his walk to the car he noticed
a group of Mori going through the barricade and down to
the fishing spot. The GP was very angry that he had been
turned away, with his son, while the local Mori had been
let through, especially as he felt he had connected with the
tangata whenua.
Over the next week the GP continued to feel upset, and

this showed at his practice. He did not sit and chat with his
Mori patients as he would have and did not attend any local
community events.
The next Sunday he decided to visit one of the local
kaumtua to find out why he had been restricted from the
local fishing spot but others (Mori) had been let through.
He explained his feelings of anger, hurt and disappointment
to the kaumtua.
She smiled and shook her head. She explained: our
people value you and your family. You welcome us into your
clinic, you attend our functions and you are always willing
to attempt to understand our ways. On that day you would
have seen a sign that said RHUI. This means prohibition.
You may recall a week earlier one of our young nephews
drowned along that coast; he has not yet been recovered.
A dead body, or tppaku, is considered tapu. We cannot
collect food for eating where a tppaku may lie hidden
beneath the rocks. Until he is found, our people will continue
down to those rocks for karakia (prayers) and the rhui
will remain. This is why you should not fish there. The GP
immediately understood.
CASE SEVEN:
Such a Simple Solution
Importance of face-to-face interaction
Mr Huata was a 47 year old Mori man who had been
injured in a crash during his work as a heavy vehicle driver.
The health professionals involved in his care were finding it
hard to maintain a pleasant demeanour with him, because
he often seemed surly and uncooperative when they spoke
with him on the telephone. They raised the issue during a
team meeting, and a Mori staff member at ACC suggested
a face-to-face meeting with the patient and all those involved
in his case.
A meeting was arranged with Mr Huata, his employer, ACC
staff, the Pae Arahi from the ACC branch, and Mr Huatas
whnau. After a formal welcome and refreshments provided
by the whnau, everyone present introduced themselves
and Mr Huata voiced his concern that, not only had he never
actually met most of the people present, but he had also

been receiving conflicting advice from his different providers.
He expressed his frustration with what he saw as a very
confusing treatment plan with no clear return to work date.
He also explained that he was worried that his rehabilitation
plan would interfere with his responsibilities at the marae.
With everyone present in the same place at the same time,
it was easy to develop a plan for Mr Huatas further care that
not only provided him with a graduated return to work but
also ensured that he would be able to maintain his marae
duties. Regular face-to-face meetings between Mr Huata
and various groups were scheduled, and within weeks,
Mr Huata had become one of the healthcare teams favourite
patients, with his strong motivation to get the most from his
rehab as well as his interesting stories of life as a truck driver.
He quickly made significant progress towards returning to
his normal routine and soon rejoined the paid workforce.
CASE EIGHT:
Health of the Body, Health of the Mind
Culturally competent health care for better outcomes
The following vignettes are excerpted from Dr Plunketts
description of working with Mori patients in a culturally
competent fashion,53 as found on the Te Iho website
(www.teiho.org):
We had admitted a young Mori woman (whom I will call
Karena) to the acute ward, who was extremely unwell with a
very severe manic state. At that point we had no ICU so she
was treated in the Quiet Lounge and her whnau all stayed
with her to help with her care. It was her first episode of
psychiatric illness so it was important to get it as right as
we could, to prevent her being traumatised and so that she
and her whnau would have a better relationship with mental
health services in the future (as a manic state generally
means coping with ongoing episodes of a bipolar disorder).
Ive never looked after anyone so acutely unwell, and
Karena initially absorbed huge doses of anti-manic
medications with initially hardly any benefit or even sedative
effect. Her whnau organised themselves into a system of
shifts across the wider whnau, so that three people were
with her at any time, and if it had not been for their devoted
care Im sure she would have spent a lot of time in seclusion
(a simple, quiet, locked room with a bed on the floor). As it
was, they managed her somehow, even though she was
very chaotic with changeable moods and erratic impulsive
behaviour, for the few days until lithium, a mood stabilising
medication, began to work and settled her moods and her

agitated state. Throughout this Karenas whnau lived at
the ward, and our Mori cultural worker spent a lot of time
supporting them and helping us to work with them so as to
manage this difficult situation. In the end Karena recovered
fully and her whnau were pleased that they had been able
to care for her within the ward, as they had not been able to
cope at home prior to admission.
A young Mori man whom I will call Matiu had been
admitted and was in the ICU wing. Matiu had made a
suicide attempt and appeared paranoid and angry on
admission, but thereafter became mute and refused to
speak to anyone. It was generally assumed that he must
be psychotic, probably with persecutory ideas, and that this
was making him reluctant to speakI sensed that he was
angry and that he was deliberately mute for some reason.
Our Mori cultural worker arranged a whnau meeting to
help us to assess Matiu, and as we needed background
information and to make some decisions about what if any
treatment he needed. Several of his whnau came from all
over Auckland, including his mother, two brothers and a
sister, and an aunt. The whnau meeting was opened
with a speech from Matius older brother, then a karakia.
After some general discussion in which he did not
participate, his mother talked of her concern for him, and of
how he had frightened them by the suicide attempt. Several
of the whnau tried to get Matiu to say what was happening
for him, but he remained mute. Our cultural worker asked
the whnau whether there were issues affecting them as a
family that might have an impact on Matiu, and they talked

of his younger sister who had been abused by a babysitter
and who was having counselling for this after finally telling
her mother what had happened when she was young. Matiu
made no comment on this, and in the end I confronted him
gently, saying that I did not believe that he was so unwell
that he could not talk, and that I felt he was angry. He finally
began to talk to his whnau, angrily telling his mother that
his sister was not the only one molested, and that he had
been as well, but had been unable to tell them. He talked
of his anger that the family circumstances at that time had
allowed this man to have access to the children, and that his
mother should have prevented it somehow.
Matiu and his mother wept, and she comforted him, and
they were able to talk about it with less anger and more
understanding. There was no sign of any psychosis at all,
and it was clear that his rage and pain about the abuse was
the key reason for his admission and prior behaviour. Just
in talking to his whnau and especially his mother about

the abuse, his healing had begun, and it was within the
safe structure of a whnau meeting with proper rituals of
opening and closure that he finally felt able to manage
this. In this context, his whnau had also felt safe
enough to raise the issue of abuse affecting his sister,
and without them broaching the topic I doubt that he
would have been able to talk of his own abuse.
This whnau meeting was intense and charged with
feelings, and even after we had talked of helping Matiu
arrange counselling and about setting in place crisis
team support after discharge, it was essential to have
the meeting closed formally, with another short speech
and a prayer, so that everyone could wind down and
manage ordinary tasks again. After the meeting we all
shared a pot of tea and some biscuits, and that was
also important to the whole process, before Matiu was
discharged to the care of his whnau.
Summary
Working towards a healthy Mori future is part of

NewZealands commitment to the Treaty of Waitangi.
Healthpromotion has been defined as the process of
enabling people to increase control over and improve
their health, not by changing their beliefs or values, but
by assisting people to assert control over their health and
encouraging them to determine their own good health and
well-being.51 For Mori, promotion of good health involves
assisting whnau to make the choices necessary to regain
and maintain their health.51 However, the involvement of
Mori as active participants in the drive to improve their own
health can only occur if the necessary resources including
the practitioners themselves are accessible, available,
acceptable, and culturally appropriate to Mori.51
Health [is] not something that can be prescribed by the

doctor, but something which should arise from within
communities; and the leaders of health [are] not doctors or
nurses, but community leaders who can use their influence
and wisdom to alter lifestyles and living conditions.
DrDurie 58
Just like people of other cultures, Mori place great

emphasis on establishing a trusting relationship with their
healthcare providers. Client satisfaction and acceptability
of treatment reflect the ability of providers to show they
understand their patients and are understood by their
patients. Improving providers knowledge of Mori
traditions will increase their cultural competence, thus
helping them to communicate more effectively with their
Mori patients. This, in turn, will reduce patients delays in
seeking care, improve the collection of clinical information,
increase the understanding of Mori clients, and enhance
communications between Mori clients and providers.
Together these can lead to improved patient/family/whnau
satisfaction and greater compliance with individual
careplans.
Glossary of Maori words
Hakari: feast following a funeral
Manuhiri: visitors
Hap: sub-tribe
Marae: community house, meeting place
Hawaiki: ancestral home of the Mori
Marae komiti: elders or leaders that guide the community
Hineahuone: first human being, a female

Hinenuitepo: Mori goddess of death
Mate Mori: illness that results from wrongdoing or breaking

of tapu law
Hinengaro: mental or psychological
Noa: ordinary, safe
Hongi: the practice of touching noses and mingling breath
Pkeh: non-Mori, white
Hui: community meeting
Papatuanuku: Earth Mother
Hura kohatu: headstone unveiling
Pataka: Store house for food
Iwi: tribe
Powhiri: ceremony of welcome
Kaiatawhai: Mori healthcare staff whose role is to support

the spiritual and/or cultural needs of Mori patients and their
whnau
Rhui: prohibition
Rangatiratanga: chieftainship, authority
Kanohi kitea: a face which is seen
Rongoa: Mori medicine produced from native

plants and/or herbs
Karakia: prayer, blessing, incantation
Tangata whenua: people of the land
Kaumtua: elder, grandparent
Tangihanga: Mori funeral rites
Kawanatanga: improvised word translated as setting

up a government
Taonga: treasures, precious possessions, can refer

to both tangibles and intangibles
Mana: power, respect, status
Tapu: sacred, forbidden, special
40 Best health outcomes for Mori: Glossary
Tawhiti: ancestral home of the Mori

Te reo: the language, Mori language
Te taha: dimension, aspect
Te ao troa: environment, the land
Tiakitanga: stewardship
Tikanga: a set of rules for living, which both support Mori
social systems and reflect Mori knowledge and traditions
Tinana: physical, bodily
Tino rangatiratanga: chieftainship, authority
Tohunga: traditional Mori healer
Tppaku: cadaver, body
Tpuna: ancestors
Urup: cemetery
Wairua: spirit, soul
Whakapapa: genealogical connections over
many generations
Whnau: family, community
Whanaungatanga: the importance of interpersonal
connections
Whare: building, house
Whenua: land, placenta
Best health outcomes for Mori: Glossary 41
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Ellison-Loschmann L, King R, Pearce N. Time trends and

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NZMJ 2002 Jan 25;115(1146):6-9.
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Firth R. Economics of the New Zealand Mori. 2nd ed.

Wellington: Government Printer 1959.
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Orange C. The Treaty of Waitangi. City: Bridget Williams

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Pool I. Te iwi Mori: A New Zealand population past,

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Sporle A, Pearce ,N, Davis P. Social class mortality

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A resource booklet prepared for the

Medical Council of New Zealand by Muri Ora Associates

Mori history and the Treaty of Waitangi

The Treaty of Waitangi and health

DIFFERENTIAL APPROACHES TO TREATMENT

CULTURAL COMPETENCE AND CLINICAL COMPETENCE

THE IMPACT OF CULTURE ON HEALTH

PRINCIPLES OF CULTURALLY COMPETENT CARE FOR MAORI

Mori community involvement

Ethnicity data collection and use

The central place of effective communications

Guidance on Mori preferences

Mori pronunciation and communication

iii. Initial contacts and protocols

iv. Examining patients

vi. Body language

vii. Sharing information and consent

viii. Traditional medicine/Rongoa

ix. Karakia and use of cultural experts

Death and dying

GLOSSARY of Maori words

Best health outcomes for Mori: Practice implications 

This resource booklet is designed to assist branch advisory

least the same level of health as non-Mori (although this

Best health outcomes for Mori: Practice implications 

Mori history and

 Best health outcomes for Mori: Practice implications

as an independent state and stated that all sovereign power

many important chiefs refused to sign the Treaty, including

with the British, it would be one in which Mori and Pkeh

Best health outcomes for Mori: Practice implications 

the Mori population reached its lowest point, estimated at

Participation (involving Mori at all levels of the planning

In 1975, the New Zealand Government established the

The Treaty of Waitangi can be applied to Mori health in

The Treaty of Waitangi and health

 Best health outcomes for Mori: Practice implications

Mori have a higher mortality rate than non-Mori,7,8 as well

There is a higher incidence of obesity in the Mori

Best health outcomes for Mori: Practice implications 

Studies have consistently demonstrated that some doctors

 Best health outcomes for Mori: Practice implications

frustration among GPs due to their perceptions of Mori

Familiarity with patients cultural heritage has been shown to

Best health outcomes for Mori: Practice implications 

Providers should be aware of the specific cultural

10 Best health outcomes for Mori: Practice implications

Mori values are often expressed as tikanga, which can also

Key Maori concepts

The whnau is the basic unit of organisation of Mori

Mother), Hineahuone (first human formed from the earth

Best health outcomes for Mori: Practice implications 11

way of reducing the risk of infection; or the tapu nature of a

The degree of comfort individuals feel with seeking health

12 Best health outcomes for Mori: Practice implications

Identifying issues and behaviours that will make Mori

Taking a position of humble curiosity when working

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications

Best health outcomes for Mori: Practice implications